Appearance
The People on the Aʿraf
“And there will be a veil between them. And on the Elevations will be certain men who recognize each of them by their mark. They will call out to the inhabitants of paradise, ‘Peace be to you!’ They will not have entered it, though they would be eager to do so” ().
This verse of Sūrah al-Aʿrāf describes an intriguing scenario on the Day of Judgment, focusing on “the people on the Aʿrāf,” who are positioned on an elevated barrier between paradise and hell. The unique positioning, actions, and insights of the people on the Aʿrāf offer profound theological implications about divine justice, human accountability, and the hierarchy of spiritual ranks.
ʿAllāmah Ṭabāṭabāʾī begins the exposition of this verse by analyzing the term “Aʿrāf.” Linguistically, it refers to an elevated part or crest, often used to describe a high place that affords a broad view of the surrounding areas. In the eschatological context of this verse, Aʿrāf refers to a barrier or elevated station that separates paradise from hell. Those positioned on the Aʿrāf possess a unique vantage point, enabling them to observe the inhabitants of both realms and recognize them by their “marks,” which are signs of their deeds and spiritual states. This elevated location does not merely signify physical height but symbolizes spiritual elevation, insight, and authority.
The question of identity is central to the discussion of the people on the Aʿrāf. Various interpretations have been proposed, but many fail to align with the Qur’anic description and context. Some have suggested that the Aʿrāf refers to a group of individuals whose good and bad deeds are balanced, leaving them in an intermediate state of uncertainty. These individuals are seen as being neither worthy of paradise nor condemned to hell. However, ʿAllāmah refutes this interpretation, arguing that the description of the people on the Aʿrāf does not portray them as indecisive or lacking purpose. Instead, they are depicted as exalted individuals with clear insight and authority, recognizing the inhabitants of paradise and hell, addressing them, and observing their final fates.
He emphasizes that the Qur’an refers to them as rijāl (men), a term that carries specific connotations of spiritual maturity, strength, and insight. It is unlikely, he argues, that such a term would refer to ordinary individuals with equal good and bad deeds, as their elevated position and ability to discern others’ states indicate a much higher spiritual rank. This position aligns with narrations that identify the people on the Aʿrāf as figures of immense spiritual authority, such as prophets, martyrs, and righteous leaders who possess divinely granted insight into the final destiny of others. Their ability to “recognize each of them by their mark” reflects their role as witnesses and intermediaries in the divine judgment process.
Furthermore, ʿAllāmah highlights their interaction with the inhabitants of paradise and hell, which reveals the distinctiveness of their role. They greet the dwellers of paradise with “Peace be to you!” This greeting is not merely a formal salutation but a declaration of divine security and acceptance, signifying their alignment with God’s mercy and their connection to the saved. Their recognition of the people of paradise and their ability to speak to them demonstrates their privileged status and elevated knowledge.
At the same time, the people on the Aʿrāf are shown observing the dwellers of hell and addressing them in later verses (), rebuking them for their arrogance and disbelief: “Are these the ones you swore God would not extend mercy to?” This direct confrontation with the inhabitants of hell highlights their role as witnesses of divine justice. Unlike the fearful or uncertain, they stand with clarity and authority, discerning the consequences of human choices. Their presence serves as a reflection of divine justice, which is transparent and evident to those who possess true insight.
The position of the Aʿrāf itself carries symbolic weight. According to ʿAllāmah, the Aʿrāf represents the culmination of spiritual attainment—a station that transcends the fear of hell and the reward of paradise. It reflects a degree of proximity to divine knowledge that allows those on it to interact with both realms while remaining detached from their outcomes. This elevated state signifies the perfection of human potential, where individuals attain a level of divine nearness that grants them knowledge and authority over others.
In critiquing alternative interpretations, particularly the view presented in Tafsīr al-Manār, ʿAllāmah identifies two key issues. First, Tafsīr al-Manār suggests that the Aʿrāf refers to an intermediate state for individuals whose deeds are balanced. However, this interpretation overlooks the Qur’anic portrayal of the Aʿrāf as an elevated position characterized by profound authority and recognition abilities, which are inconsistent with a state of uncertainty or limbo. Instead, those on the Aʿrāf are depicted as having a comprehensive view of the inhabitants of paradise and hell, distinguishing individuals by their marks and interacting with them accordingly.
Second, Tafsīr al-Manār insists on a strict distinction between the Aʿrāf and the Ṣirāṭ (Bridge), treating them as entirely separate realms. ʿAllāmah critiques this compartmentalization for imposing a worldly framework on metaphysical realities. He argues that such an approach reduces the interconnectedness of divine judgment to rigid boundaries, thereby neglecting the esoteric and integrated nature of the hereafter. He further points out that equating the Aʿrāf and the Ṣirāṭ to physical constructs like walls and bridges in this world leads to an unwarranted oversimplification.
ʿAllāmah proposes that the Aʿrāf might represent a metaphysical culmination, where individuals on it are granted unparalleled insight into the realities of paradise and hell. Furthermore, he suggests that the distinction between the Aʿrāf and the Ṣirāṭ is not absolute; rather, the two may be interconnected, as implied by narrations that describe the Aʿrāf as a high point above the Bridge. This integrated understanding emphasizes the coherence of divine judgment and the limitations of human comprehension when interpreting the unseen realities described in the Qur’an.
To further support his interpretation, ʿAllāmah references narrations that identify the people on the Aʿrāf as select individuals, including prophets, Imāms, and righteous leaders who possess divine knowledge and the right to intercede. These narrations align with the Qur’anic depiction of their role as observers, testifiers, and intermediaries. Their position on the Aʿrāf is not one of indecision but one of privilege, allowing them to interact with the inhabitants of paradise and hell in ways that reflect their elevated rank.
Ultimately, ʿAllāmah presents the people on the Aʿrāf as exemplars of human perfection—individuals who have attained spiritual proximity to God and are entrusted with unique roles on the Day of Judgment. Their elevated position symbolizes the balance of divine justice and mercy, as they witness and affirm the fates of others. By recognizing the marks of both the righteous and the wicked, they embody the clarity of divine judgment, serving as intermediaries who reflect the ultimate truth of human accountability.
In conclusion, the concept of the Aʿrāf and its inhabitants, as explained by ʿAllāmah Ṭabāṭabāʾī, highlights the profound spiritual realities of the afterlife. The people on the Aʿrāf are not ordinary souls caught in limbo but exalted individuals whose insight, knowledge, and authority allow them to witness the full manifestation of divine justice and mercy. Their role highlights the Qur’an’s vision of human perfection, where those who attain spiritual elevation are granted positions of distinction, serving as witnesses, intercessors, and conveyors of divine peace. Through this interpretation, al-Mīzān offers a cohesive and profound understanding of the verse, one that aligns with the broader principles of divine justice, human accountability, and spiritual attainment in the Qur’anic worldview.
Note:
In the discussion of verse in Tafsīr al-Mīzān, ʿAllāmah Ṭabāṭabāʾī examines the role of the “caller” (al-munādī) mentioned in the Qurʾanic text (“The inhabitants of paradise will call out to the inmates of the Fire, ‘We found what our Lord promised us to be true; did you find what your Lord promised to be true?’ ‘Yes,’ they will say. Then a caller will announce in their midst, ‘May God’s curse be on the wrongdoers’”). The verse describes a proclamation made on the Day of Judgment regarding the fate of the inhabitants of paradise and hell, emphasizing eternal justice. Various interpretations of the “caller” have been offered, including those identifying the figure as the angel Isrāfīl (the blower of the trumpet), Mālik (the guardian of hell), or another angel designated for this task.
However, certain narrations in Shia and Sunni sources suggest that this caller is none other than Imām ʿAlī (a.s.). While Sunni scholars like al-Ālūsī in Rūḥ al-maʿānī question the veracity of these narrations due to their chain of transmission, ʿAllāmah provides a deeper exploration of the concept, highlighting its theological and metaphysical dimensions.
The term Aʿrāf is uniquely mentioned in the Qurʾan within four verses of Sūrah al-Aʿrāf (). Based on ʿAllāmah’s discussion of these verses, Aʿrāf refers to an elevated spiritual rank of certain individuals, manifesting on the Day of Resurrection. This rank is depicted metaphorically as the crest of a barrier that separates the abodes of reward and punishment, belonging to neither side but connected to both. ↩︎
For example: According to a narration reported by al-Ḥākim Abū al-Qāsim al-Ḥaskānī and cited in Majmaʿ al-Bayān, Ibn al-Kawwāʾ once approached (Imām) ʿAlī (a.s.) to inquire about the meaning of verse . Imām ʿAlī (a.s.) responded: “Where are you, Ibn al-Kawwāʾ!? We (Ahl al-Bayt) shall stand between paradise and hell on the Day of Resurrection. We will recognize anyone who supported us, and will admit him to paradise; and we will recognize anyone who hated us, and will send him to hell.” ↩︎
Interestingly, Sunni sources like al-Ḥākim’s narrations, which link Imām ʿAlī to this role, are conspicuously absent from prominent Sunni exegetical works, including al-Suyūṭī’s comprehensive al-Durr al-Manthūr. ↩︎
For further reading on this, refer to al-Mīzān Eng. vol. 15 under the verse . ↩︎